Читать книгу The Mystical Element of Religion (Vol. 1&2) - Friedrich von Hügel - Страница 24

As to Christianity, it is really impossible to compare it directly with Hellenism, without at once under-stating its originality. For its originality consists not so much in its single doctrines, or even in its teaching as a whole, and in the particular place each doctrine occupies in this teaching, as in its revelation, through the person and example of its Founder, of the altogether unsuspected depth and inexhaustibleness of human Personality, and of this Personality’s source and analogue in God, of the simplicity and yet difficulty and never-endingness of the access of man to God, and of the ever-preceding condescension of God to man. Hence if Christianity is thus throughout the Revelation of Personality; and if Personality is ever a One in Many, (and more deeply One and more richly Many, in proportion to the greatness of that spiritual reality): then we need not wonder at the difficulty we find in pointing out any one particular doctrine as constitutive of the unique originality of Christianity.

For a Person came, and lived and loved, and did and taught, and died and rose again, and lives on by His Power and His Spirit for ever within us and amongst us, so unspeakably rich and yet so simple, so sublime and yet so homely, so divinely above us precisely in being so divinely near,—that His character and teaching require, for an ever fuller yet never complete understanding, the varying study, and different experiments and applications, embodiments and unrollings of all the races and civilizations, of all the individual and corporate, the simultaneous and successive experiences of the human race to the end of time. If there is nothing shifting or fitful or simply changing about Him, there is everywhere energy and expansion, thought and emotion, effort and experience, joy and sorrow, loneliness and conflict, interior trial and triumph, exterior defeat and supplantation: particular affections, particular humiliations, homely labour, a homely heroism, greatness throughout in littleness. And in Him, for the first and last time, we find an insight so unique, a Personality so strong and supreme, as to teach us, once for all, the true attitude towards suffering.

Not one of the philosophers or systems before Him had effectually escaped falling either into Pessimism, seeing the end of life as trouble and weariness, and seeking to escape from it into some aloofness or some Nirvana; or into Optimism, ignoring or explaining away that suffering and trial which, as our first experience and as our last, surround us on every side. But with Him, and alone with Him and those who still learn and live from and by Him, there is the union of the clearest, keenest sense of all the mysterious depth and breadth and length and height of human sadness, suffering, and sin, and, in spite of this and through this and at the end of this, a note of conquest and of triumphant joy.

And here, as elsewhere in Christianity, this is achieved not by some artificial, facile juxtaposition: but the soul is allowed to sob itself out; and all this its pain gets fully faced and willed, gets taken up into the conscious life. Suffering thus becomes the highest form of action, a divinely potent means of satisfaction, recovery, and enlargement for the soul,—the soul with its mysteriously great consciousness of pettiness and sin, and its immense capacity for joy in self-donation.

And again, His moral and spiritual idealism, whilst indefinitely higher than that of any of the philosophers or prophets before Him, has nothing strained or restless, nothing rootless or quietistic, nothing querulous or disdainful, or of caste or sect about it: the humblest manual labour, the simplest of the human relations, the universal elemental faculties of man as man, are all entered into and developed, are all hallowed in smallest detail, and step by step.

And finally His teaching, His life, are all positive, all constructive, and come into conflict only with worldly indifference and bad faith. No teacher before Him or since, but requires, if we would not be led astray by him, that we should make some allowances, in his character and doctrine, for certain inevitable reactions, and consequent narrownesses and contrarinesses. Especially is this true of religious teachers and reformers, and generally in exact proportion to the intensity of their fervour. But in Him there is no reaction, no negation, no fierceness, of a kind to deflect His teaching from its immanent, self-consistent trend. His very Apostles can ask Him to call down fire from heaven upon the unbelieving Samaritans; they can use the sword against one of those come out to apprehend Him; and they can attempt to keep the little ones from Him. But He rebukes them; He orders Peter to put back the sword in its scabbard; and He bids the little ones to come unto Him, since of such is the Kingdom of Heaven. Indeed St. Mark’s Gospel tells us how the disciples begged Him to forbid a man who did not follow them from casting out devils in His name; and how He refused to do so, and laid down the great universal rule of all-embracing generosity: “He that is not against us, is with us.”[7]